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Be wealthy meditation

The Buddha’s view of prosperity stands out as one of the most misinterpreted aspects of his teachings. Many writers have either stated or implied that the Buddha did not encourage people to prosper and become wealthy. This misinterpretation influenced some to believe that achieving prosperity goes against the Buddha’s teachings. But let us examine what the Buddha actually maintained with regard to the layperson’s wealth and prosperity.

…an attitude of “I have a job that’s enough for me to live on” has no place in the Buddha’s teaching.

First, the Buddha never imposed limitations on his lay follower’s efforts to be successful; instead, he clearly encouraged them to strive for success. Whether in “trading, cattle farming, archery, government service, or any other profession or industry,” a layperson should strive to advance in his or her respective field. Notably, the motivation to achieve success is an important requirement in any person’s life — an attitude of “I have a job that’s enough for me to live on” has no place in the Buddha’s teaching.

Next, the Buddha set no limits to a layperson’s wealth and never told his prosperous lay followers to stop or slow down. Instead, he unequivocally encouraged them to plan, organize, and even to obtain more…

The emphasis, here, is on the fact that the Buddha enforced no restrictions on the layperson’s personal wealth. Using the phrase “immense wealth” (ulare bhoge) , he indicated the amount one could strive to amass — in other words, as much wealth as possible.

It is important to note that the freedom the Buddha offered to become as prosperous as possible hinges on two conditions. First, one must follow certain guidelines in endeavoring to become prosperous. Second, one must use wealth properly. Unless these two conditions are met, one’s immense wealth would never gain the Buddha’s praise — thus the “boundless freedom” to become wealthy relates to the quantity of wealth, not to the means used to accumulate it. On the other hand, prosperity should never be an end in itself, but merely a means to some wholesome purpose.

The Buddha’s view of prosperity stands out as one of the most misinterpreted aspects of his teachings. Many writers have either stated or implied that the Buddha did not encourage people to prosper and become wealthy. This misinterpretation influenced some to believe that achieving prosperity goes against the Buddha’s teachings. But let us examine what the Buddha actually maintained with regard to the layperson’s wealth and prosperity.

…an attitude of “I have a job that’s enough for me to live on” has no place in the Buddha’s teaching.

First, the Buddha never imposed limitations on his lay follower’s efforts to be successful; instead, he clearly encouraged them to strive for success. Whether in “trading, cattle farming, archery, government service, or any other profession or industry,” a layperson should strive to advance in his or her respective field. Notably, the motivation to achieve success is an important requirement in any person’s life — an attitude of “I have a job that’s enough for me to live on” has no place in the Buddha’s teaching.

Next, the Buddha set no limits to a layperson’s wealth and never told his prosperous lay followers to stop or slow down. Instead, he unequivocally encouraged them to plan, organize, and even to obtain more…

The emphasis, here, is on the fact that the Buddha enforced no restrictions on the layperson’s personal wealth. Using the phrase “immense wealth” (ulare bhoge) , he indicated the amount one could strive to amass — in other words, as much wealth as possible.

It is important to note that the freedom the Buddha offered to become as prosperous as possible hinges on two conditions. First, one must follow certain guidelines in endeavoring to become prosperous. Second, one must use wealth properly. Unless these two conditions are met, one’s immense wealth would never gain the Buddha’s praise — thus the “boundless freedom” to become wealthy relates to the quantity of wealth, not to the means used to accumulate it. On the other hand, prosperity should never be an end in itself, but merely a means to some wholesome purpose.

I would like to say a few words in introduction about the practice of meditation. Many people throughout the world, in the West as well as the East, are very interested in meditating. They are attracted to this practice and express great interest in it. Yet, of all the many people who engage in meditation, only a few really understand its purpose.

The main problem we all have is the suffering of not achieving our various desires. These include the obvious physical necessities of food and clothing as well as such enjoyable things as a good reputation, the sound of pleasant and comforting words and the like. Some forms of suffering, such as the hunger of an extremely impoverished person, are more obvious than others. But in one way or another, we all hunger uncontrollably for things we do not possess.

Take the example of someone who was fortunate enough to be born into a wealthy family. During his lifetime he may never experience material want. He can afford to buy anything that arouses his desire and is free to travel wherever he pleases, experiencing the various delights and excitement offered by different cultures. When he finally reaches the point where there is nothing left to possess, no place left to visit and no pleasure left to experience, he still suffers from an acute feeling of dissatisfaction. In such a restless, dissatisfied state of mind many people go insane, unable to cope with this intense and pervasive suffering.

Thus even when there is no lack of material comfort there is still suffering. In fact it often happens that possession of material wealth increases dissatisfaction, because it then becomes even more obvious that such possessions have no ability whatsoever to affect or cut through the root of suffering. There is still the continuity of dissatisfaction, confusion, worry and the rest. If an accumulation of external comforts really were able to cut through and eliminate suffering, then at some stage of physical well-being this continuity of suffering would be severed and all dissatisfaction would cease. But as long as our mind is tied up with an uncontrolled body, suffering continues.

For instance, in order to protect our feet from rough ground and sharp thorns, we wear shoes. Yet this does not really eliminate the problem. The shoes themselves often hurt. They can pinch our toes, produce sores and generally cause discomfort. This is not primarily the shoemaker's fault. If our feet were not so long, wide or sensitive in the first place, it would be possible to fashion totally comfortable shoes for them. Thus if we look deeply into the matter we see that the source of this discomfort is not external, but rather lies within our own physical and mental make-up.

This is merely one example of the suffering experienced because of our physical body. From the time we are born until the time we must die, we expend a tremendous amount of energy trying to protect this body of ours from suffering. In fact, most people spend all their time caring for their body in precisely this fruitless, self-defeating manner.

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The Buddha’s view of prosperity stands out as one of the most misinterpreted aspects of his teachings. Many writers have either stated or implied that the Buddha did not encourage people to prosper and become wealthy. This misinterpretation